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^TEENTH OF THE SERIES OF SABBATH EVENING LECTURES, ON 

"jVlI£UNDER£TOOD £CRIPTURE£." 



THE WITCH OF ENDOR, 



MODERN SPIRITISM. 



A LECTURE, 

tj BY 

GEO. C\ BALDWIN, D. D., 

PASTOR FIRST BAPTIST CHURCH, TROY. 



TROY, N. Y. : 
TIMES BOOK PRINTING ESTABLISHMENT, 

1872. 



>F\(m. 






)UBLISHED AT THE REQUEST 



'THE YOUNG MEN'S COVENANT BAND" 



C THE YOUNG WOMEN'S COVENANT BAND' 



FIRST BAPTIST CHURCH, TROY, N. Y. 



CHARLES H. PERKINS, 
WILLIAM SHAW, 
F. MASON FALES, 
JOHN SAUNDERS, 
GEO. C. BALDWIN, Jr., 

Committee- 



1 SAMUEL XXVIII : 3-25. 



" Since we have spoken of witches," said Lord Byron, " what think you of 
the witch of Endor ? I have always thought this the finest and most finished 
witch scene that ever was written or conceived, and you will be of my opinion 
if you consider all the circumstances of the actors of the case, together with 
the gravity, simplicity, and density of the language. It beats all the ghost 
scenes I ever read." — Kennedy's Conversations with Byron. 

Nature and the Bible are mate volumes by the same author. 
Each was divinely designed to aid in interpreting the other ; both 
to reveal God to man. Nature, His " elder Scripture," reveals Him 
as the primal cause of all its causes, lawgiver of all its laws, de- 
signer of all its beneficent results. "For the invisible things of 
Him from the creation of the world are clearly seen, being under- 
stood by the things that are made, even His eternal power and 
Godhead." His works throw light upon His word ; and His word 
upon His works. As each is progressively better understood, their 
harmony will become more and more apparent, and it shall be seen 
that real antagonism exists only between human opinions in regard 
to nature and revelation, and not between these twin products of 
the same God. 

During the past few years the science of geology has demon- 
strated the falsity of an interpretation of the first chapter of Gen- 
esis, which had been held sacred for ages ; but, Avhile overthrowing 
the human interpretation, it has marvelously confirmed the divine 
integrity of that chapter, by showing its true teaching, corrobora- 
ted by testimony found in the remains of geologic ages. 

So, I believe it will be in regard to other sciences, specially 
those which are revealing the wondrous physical and spiritual na- 
tures of man — their mysterious relations to each other and strange 
facts in connection with their abnormal conditions. Divine truths 
in these departments are yet to throw astonishing light on the real 
meaning of the divine word. Do not, therefore, friends, make the 



6 THE WITCH OF ENDOB, 

woful mistake of identifying men's opinions of the Bible — how- 
ever long cherished or sacredly held — with the Bible itself; and if 
in the progress of knowledge you shall see venerable, traditional 
interpretations totter and fall, be not alarmed. Remember that 
they are merely human expositions, not the record itself. That 
"cannot be broken ;" "the word of our God shall stand forever;" 
that is the " sure word of prophecy, whereunto ye do well to take 
heed, as unto a light that shineth in a dark place, until the day 
dawns, and the day-star arise in your hearts." 

I now ask your attention to an application of some of God's 
truths revealed by science, to the exposition of the witch scene re- 
corded in the 28th chapter of 1st Samuel. Preliminarily, I wish to 
call your attention to an historic fact, which may prepare the way 
for an unprejudiced study of this sadly, as I think, "misunder- 
stood Scripture." It is true that the later Commentators give it 
as their opinion that the spirit of Samuel actually appeared on this 
occasion, and in this, Spiritists claim strong proof of their doc- 
trine. But, and this is the historic fact to which I refer — with few 
exceptions, the Christian fathers, theologians, and reformers held 
that the appearance of Samuel was not real, but imaginary. This 
was the belief of both Luther and Calvin. You will understand, 
therefore, that men's opinions have not all been, as claimed, in favor 
of the popular interpretation. 

In this scripture three persons are represented as actors. I will 
give you information concerning each of these, separately, before 
studying the scene in which they appear together. Because to any 
acquainted with his history, it must seem strange to find the great 
prophet of Israel, the founder of the first school of prophets, in 
such company, and taking part in such proceedings as are here 
recorded, I notice him first. 

Samuel, you will remember, was one of the last of the Judges. 
His history is one of the purest, noblest, on any record. He was 
the son of the pious Hannah who took him to the tabernacle at 
Shiloh, with a thank-offering, and said to Eli the priest, while she 
held the beautiful child in her arms, " For this child I prayed, and 
the Lord hath given me my petition which I asked of him : there- 
fore also have I lent him to the Lord ; as long as he liveth 
he shall be lent to the Lord." Thus, pious mother that she 
was, she dedicated her child to God. He remained in the taber- 



AND MODERN SPIRITISM. 7 

nacle, and spent his youth and early manhood in its sacred ser- 
vices. Subsequently he was elevated to the Judgeship of Israel, 
and administered the laws during twenty years, so as to meet the 
approbation of God and promote the highest interests of the peo- 
ple. He was also honored with the gift of prophecy : so that he 
was not only a civil Judge, but a spiritual Guide. Moreover he 
presided over the school of prophets at Ramah, with dignity and 
success. When old, he appointed his sons Judges. They, how- 
ever, walked " not in his ways, but turned aside after lucre, and 
took bribes, and perverted judgment." Israel, dissatisfied, and in- 
fluenced by the example of other nations, demanded a king. This 
was painful to Samuel, and offensive to God ; for he said to His 
aged servant, while smarting under the ingratitude of the people, 
" They have not rejected thee, but rejected me from reigning over 
them." The Prophet Judge anointed their new king, and while he 
lived was by his side as a living conscience. He died at the age of 
ninety-eight : but before his death he assembled all Israel at Gil- 
gal, to hear his farewell address. It was a grand scene. Before 
the gathered thousands, the aged man, with white flowing locks, 
venerable form, and voice tremulous with solemn emotion, arose to 
make his final speech. It is recorded in the twelfth of his first 
Book. I commend it to you. Do not fail to read it. I can only 
quote a few verses. And Samuel said unto all Israel, " Behold, I 
have hearkened unto your voice in all that ye said unto me, and 
have made a king over you. And now behold, the king walketh 
before you: and I am old, and gray-headed, and behold, my sons 
are with you : and I have walked before you from my childhood 
unto this day. Behold, here I am, witness against me before the 
Lord, and before his anointed : whose ox have I taken ? or whose 
ass have I taken ? or whom have I defrauded ? whom have I op- 
pressed ? or of whose hand have I received any bribe to blind mine 
eyes therewith ? and I will restore it you." How exalted the eulo- 
gium on his character, conveyed in the response of the people — 
" Thou hast not defrauded us, nor oppressed us, neither hast thou 
taken aught of any man's hand." Soon after this he died, and was 
buried with national pomp at Ramah, and all Israel made lamenta- 
tion over him. In all the annals of the Gentile world, no charac- 
ter so nearly resembles his as the Grecian Aristides — surnamed the 
Just : who after holding high places of trust, was condemned 



O THE WITCH OF ENDOR, 

to exile by his own countrymen, and died in poverty, but with an 
unsullied fame. 

The next person named in the record before us is Saul. Glance 
we at his history. He was "the son of Kish, a mighty man of 
power." Of young Saul it is said, " He was a choice young man, 
and a goodly." And this is recorded of his personal appearance : 
"There was not among the children of Israel a goodlier person than 
he; from his shoulders and upwards he was higher than any of the 
people." Endowed with extraordinary intellectual power, in addi- 
tion to his physical superiority, he was extremely popular ; and to 
the eye of the Jews, longing for a king, he was their very beau- 
ideal of royalty. The account of Samuel's first interview with 
him in relation to the matter, is very interesting. We are told 
that when the aged prophet said to the noble youth, " On whom is 
the desire of all Israel ? Is it not on thee and thy father's house ?" 
Saul heard it with marked modesty ; for instead of eagerly seizing 
the crown held out before him, meekly he replied : "Am I not a Ben- 
jamite, of the smallest of the tribes of Israel, and my family the 
least of all the families of the tribe of Benjamin ? Wherefore speak- 
est thou so unto me ?" Subsequently a national convention was 
held at Mizpeh, and he was chosen, by lot, to be the King of Israel. 
When the result was made known the venerable prophet stood up 
with young Saul before the gathered representatives of the nation, 
and said, pointing to the King, " See ye whom the Lord hath cho- 
sen — that there is none among the people like him." And the 
mighty crowd, swayed by tumultuous joy, shouted, "God save the 
king ! " He was then anointed by the prophet, and for a time was 
true to his God. During that period, as a king, he was wise in coun- 
sel, victorious in battle, popular at home and honored abroad ; but 
a woful change came over him. Popularity pampered his pride ; 
gratified ambition made him self-conceited and self-reliant. He 
forsook God. He chafed at the faithful rebukes of Samuel, usurped 
the priestly functions of the prophet, and resolved on war with- 
out consulting God. Before his death, the faithful Samuel, then 
an old man, wearing a mantle, thus addressed him: "Thou hast 
done foolishly. Thou hast not kept the commandments of thy God. 
Thou hast rebelled and rebellion is as the sin of witchcraft ; there- 
fore, because thou hast rejected the word of the Lord, therefore He 
hath rejected thee ! " The king saw his faithful friend no more, 
for he was gathered to his fathers in Ramah. 



AJtfD MODERN SPIRITISM. 



9 



Months rolled on, but Saul was a changed man. He became 
morose, gloomy, and revengeful ; insomuch, that with his own hand 
he endeavored to murder David, his son-in-law. He ordered Doeg 
to slay eighty-five priests of the Lord, and became so utterly de- 
praved that Jehovah, seeing that he was "joined to his idols, let 
him alone." And then the Urini became dark; prophets were si- 
lent, and dreams and visions disappeared. He was abandoned to 
his own heart, the heaviest curse that God can inflict on mortal. 

The remaining person brought before us in this record is the 
Witch. This woman belonged to that class of persons which has 
existed in almost every age of the world, and are called by different 
names. In the Bible we have the following enumeration of differ- 
ent classes of these characters, the origin of whose arts is unknown, 
but whose highest developments were reached in Egypt, and from 
thence spread through the world. 

There was the " use?' of divination :" a mode of gaining know- 
ledge of future events, employed among the tribes of the south 
part of Palestine — Ezekiel xxi : 21 specifies three of the means they 
employed — arrows, sculptured images, and the entrails of animals. 
The " observer of times" or of dreams, was another who, by this 
method, common in Egypt, Assyria, among the Israelites, and the 
Greeks and Romans, sought supernatural knowledge. The " en- 
chanter" or serpent charmer, v. Psalms 58 : 45 ; the " icitches" and 
" sorcerers" composed most dangerous classes in Canaan, and are 
so fearfully condemned in Ex. vii:ll; 2 Kings ix:22; Numb. 
xxiii: 3 ; Jer. xxvii : 9 ; Mic. v : 12. The " charmers" by the power 
of song — a method of soothing the nervous system, now used in the 
East — mentioned by Xenophon as common among the Greeks ; and 
according to 1 Sam. xvi : 23 and Ps. lviii: 5, were numerous among 
the Israelites. Then there was the " consulter of familiar spirits " 
the ventriloquist — alluded to by Pliny and the Latin scholiast — 
persons who exerted a nervous influence on boys, by causing them 
to look intently on vases, from which they seemed to call the spir- 
its of the dead, while really they only spoke from their own abdo- 
mens. These are mentioned in Isa. viii : 19, xxix : 4. There was 
also the " necromancer" or consulter of departed spirits, referred 
to in Deut. xviii : 11. And besides these, we find "astrologers," 
star-gazers, and monthly prognosticators, mentioned in Isaiah 
xlvii: 13. 

2 



in Tiir: wnv.n ok kndor, 

Now 1 bi ig Vou to observe the strange fact, that this Bible, 
wliich so many people now-a-days profess to think behind the age, 
still has grouped together all the tonus of witchery, enchantment, 
divination, necromancy, &c, that the learned world yet knows of. 
Observe the view of the character of these manifestations presented 
in the Bible. 

77/e reality of mysterious phenomena is admitted. 
It is stated that by means of these different methods, a real, 
mysterious influence was exerted, causing strange sounds, strange 
sights, and mysterious results — as the changing of the magician's 
rods in Egypt, were produced. And let any one study, in connec- 
tion with the Bible, the history of Egyptian, Grecian, Roman and 
Indian magicians, soothsayers, jugglers and wonder-workers, and 
he will assuredly conclude that the mysterious manifestations of 
the present day are still far behind what has been seen and heard 
in ancient and modern times, in other lands. For in almost every 
land and every age, the operation of these occult agencies has been 
witnessed and commented on by men most eminent in science and 
literature — by Franklin and Hale, by Walter Scott, Salverte and 
Thompson, by Galen, Pliny and Cicero, by Plato, Socrates and 
Zoroaster, as well as by Moses, David and Isaiah, Luke and Paul. 
The admitted facts are nowhere ascribed to supernatural agencies. 
Those causes are not always explained ; they are admitted to be 
mysterious, originating in the deep-hidden laws of nature, scientific 
skill and artful management, operating upon the nervous element 
in the physical constitution, and the superstitious element in the 
human mind. 

Another point in regard to the Bible view of this matter, is of 
immense importance, viz : that a resort to such means to obtain 
knowledge is everywhere condemned. 

Isaiah vii: 19. " And when they shall say unto you, seek unto 
them that have familiar spirits, and unto wizards that peep and 
that mutter : should not a people seek unto their God ? for the liv- 
ing to the dead?" Deut. xviii : 10, 11, 12. "When thou art 
come to the land which the Lord thy God giveth thee, thou shalt 
not learn to do after the abominations of those nations. There 
shall not be found among you any one that maketh his son or his 
daughter to pass through the fire, or that useth divination, or an 
observer of times, or an enchanter, or a witch, or a charmer, or a 



AND MODERN SPIRITISM. 1 1 

consulter with familiar spirits, or a wizard, or a necromancer. For 
all that do these things are an abomination unto the Lord : and be- 
cause of these abominations the Lord thy God doth drive them 
out from before thee." Lev. xx : 6. "The soul that turneth after 
such as have familiar spirits, I will set my face against that soul, I 
will cast him off from his people." 2 7. " The man or woman that 
hath a familiar spirit shall surely be put to death" Consult also 
xviii : 12, 14. Hosea iv : 11, 12. So in the New Testament, in 
the account of the rich man and of Lazarus, Jesus says, "//' they 
believe not Moses and the Prophets, neither will they be persuaded, 
though one rose from the dead.-' Now the woman at Endor be- 
longed to one of the classes I have mentioned. She was a necro- 
mancer, who professed to be able to call up the spirits of the dead. 
Women of her class had marked peculiarities. They were gener- 
ally advanced in years ; deeply versed in human nature ; acquaint- 
ed with all the weaknesses, hopes and fears of the human heart ; 
possessed of high nervous organizations, great nervous and mag- 
netic power. They were also familiar with exciting drugs, and 
their mysterious effect on body and mind. Further, they were the 
keenest possible observers of men and passing events. And T ask 
your attention to this fact — they wore always wicked wotnen, aban- 
doned by their own sex, living alone, and devotees of the lowest 
forms of idolatry. Such was the one before us. Her very name 
indicates that she was a devotee of the god of Ador. 

True, in this record she is called "a woman, that had a familiar 
spirit, " and I call her a witch. Why ? Because, although sexual- 
ly she was a woman, professionally she practiced witchcraft — and 
therefore teas a witch, and such the world has called her, ever since 
this record was written. Because such was her business, her pro- 
fession by which she obtained her livelihood, she would have ac- 
knowledged the correctness of this title. I don't doubt but that she 
would have been "ashamed" of the ignorance of any, who would 
deny her right to the proper name of the profession, which she 
made a life occupation. History shows that the men were called 
"wizards," and women "witches"; and because it came, to be 
largely monopolized by women, it resulted in the business being 
called " witchcraft," and because, in this record she appears before 
us in her professional capacity, I give the "woman of Endor" 
her professional title. I deem it merest justice to her to do so. 



12 THE WITCH OF ENDOR, 

Belonging to the most degraded social class, an outcast from respec- 
table society, she would have grinned a ghastly smile to have heard 
herself called " a most estimable person " ; simply because, when 
she saw the wretched king so affected by her " communications " 
that "there was no strength in him," — he having "eaten no bread 
all the day, or night" — and doubtless afraid of the indignation 
which she felt might arise in his mind against her, whose life was 
in his poicer, she was shrewd enough to propitiate him with a 
hearty meal. Any witch was smart enough for that ! 

Observe now, these women did not profess to call up the dead 
by the agency of Satan or of inferior demons; but by the power 
of their gods, who were their " familiar spirits," and who were idol 
gods, and therefore had no existence. Another fact to be remem- 
bered is, that these sorcerers possessed the power of what the an- 
cients called Engastrymysme, that is, the power of speaking from 
the stomach, or ventriloquism. Pliny says, that in the temple 
of Hercules, at Tyre, which was located in the very country where 
the Witch of Endor lived, on the border of the Mediterranean, 
there was a consecrated stone, out of which gods were said to arise, 
that is, strange apparitions appeared, to which the attending priest- 
ess, by the power of ventriloquism, gave voice. 

The last and the highest power possessed by these persons, 
to which I have now time to refer, was this: the capability, in 
abnormal conditions, of coming " en rapport " with the minds 
of those who consulted them, so that those minds were opened to 
them. This power, possessed by persons of a certain nervous 
temperament, can be traced through all the records of the past. 
We call it animal magnetism, clairvoyance, the nervous principle 
or psychology. It is demonstrated now, beyond a doubt, that 
by mysterious but purely natural influences, a person of a certain 
nervous organization can be placed in such connection with an- 
other, similarly organized, that the mind of the latter will be open 
to that of the former — the former will feel, see, and know just 
what the latter feels, sees, knows. Let me give you a reliable 
fact. *Eliot Warburton, Esq., one of the finest scholars of the age, 
in his book of travels, entitled " The Crescent and the Cross," 
states, that at Cairo, he engaged a magician to visit him, who per- 
formed the following. A boy was called in, and, after some ado, 
was made to look intently into his own hand ; the magician gazed 



AND MODERN SPIRITISM. 13 

at him fixedly, working himself up into a great excitement ; at last 
he said the charm was complete, and told Warburton that any one 
he asked for would appear. He asked for Sir Henry Hardinge; — 
the boy said " he is here," and described him correctly, as a little 
man in a black dress, white cravat, grey hair, and having but one leg. 
Then W. asked for Lord E — n : the boy said, " he is here," and de- 
scribed him accurately — as a long man, with green glasses, bending 
forward. Lablache and others were called, and appeared to the boy 
who had been placed in psychological connection vnth Warburton by 
the magician, so that he saw what was in the consulter's mind. 
Records of the East are full of such instances. 

In the American Journal of Insanity, Dr. Bell, one of the most 
learned physiologists and keenest investigators of the times, gives 
the results of his examinations of modern " Spiritual phenomena." 
He treats the whole matter with candor, and affirms that the spirit 
theory must be given up, for after the most extensive investigation 
he is satisfied that " what the questioner knows, the (so called) spirits 
knovi, and 'what the questioner does not knovi the (so called) spirits 
are entirely ignorant of" 

The Witch of Endor had that power — as well as all others of 
her class — haggard, godless, abandoned though she was. And the 
developments of this, before those who do not possess the power 
themselves, and are ignorant of its existence, produce the same ef- 
fect in modern that they did in ancient times. They are readily 
ascribed to the spirits of the dead. 

The first object of this lecture is now accomplished. You have 
now before you Samuel, Saul, the Witch, and their individual call- 
ings and characters. 

We are now prepared to contemplate the scene in the record be- 
fore us. Remember, the faithful Samuel is long since dead, and 
gone to Heaven. Remember Saul's condition. He is abandoned 
by God ; the blood of eighty-five murdered dead is on his hands. 
He has rejected God, and God has rejected him. The hearts of Is- 
rael are alienated from him in consequence of his unjust and cruel 
government, and are already entwined around young David, whom 
Samuel has long since anointed king, and in whom Saul has long 
beheld a successful rival, and vainly sought to murder. He is mo- 
rose, sad and gloomy. He eats no food, and has grown weak and 
pale. His ancient national foes, encouraged by the disordered state 



1 4: III i: WITCH OF ENDOK, 

of his kingdom, flushed with hope, will attack him on the morrow. 
They have inarched unresisted to the centre of his country, and as 
he gazed upon them, he has trembled beneath the conscious cer- 
tainty that he was doomed — lost — forsaken by man — abandoned 
by God. 

Night overshadows the earth ; but not so black is its gloom, as 
the darkness that fills the soul of the miserable king. Of whom 
does he now remind you ? Do you remember Shakespeare's Mac- 
beth ? It would seem as if the immortal bard must have had the 
history of Saul before him, when he wrote that terrific tragedy. 
Think of the parallel between Saul the king of Israel, and Macbeth 
the king of Scotland. Both arose from low stations. There was a 
time when neither of them ever dreamed of royalty. Both were 
men of mark, but treacherous and cruel. Both were warriors. 
Both were murderers of their own guests ; Saul in purpose, was 
guilty of the murder of his guest David; Macbeth in deed, for he 
imbued his hands in the blood of Duncan. Both were the cause of 
other murders; Saul bade Doeg kill eighty-five priests ; Macbeth hired 
a villain to waylay and slay Banquo. Both hunted the innocent 
and slew them because of jealous revenge. Macbeth slew the help- 
less wife and children of Macduff; Saul hunted like a bloodhound 
Abiather for favoring David. Both sought to cement their totter- 
ing thrones by blood. Both had evil spirits ; the one in his own 
soul; the other, in the form of an ambitious, tempting, murderous 
wife. Both came into desperate straits. Both were pressed by 
armed foes. Both were abandoned by men and God. Both in 
their dire extremity resorted to witches y Saul at gloomy Endor ; 
Macbeth on the blasted heath, amid thunder and lightning met the 
unearthly hags — 

" Black spirits and white, 
Red spirits and gray." 

Both died unnatural and tragical deaths, by means of the same 
weapon — the sword. The heads of both were cut off as trophies. 
The injured Macduff bore in triumph the ghastly head of Macbeth; 
and the Philistines, the day after the battle, cut off Saul's head and 
put it upon the walls of Bethsheban. 

Tracing this parallel no further, I must ask you to look at a 
different view. Starting from Mount Tabor, we go southward four 
miles, until we reach a ravine, deep-sunken, and buried now in dark 



and Modern spiritism. 1"> 

shadows of overhanging woods. We pass down into the dismal 
shades, and in a dreary dwelling, near to which we see no human 
abode, we find Endor's witch, a lonely hag, the dread of children 
and good women ; hedged around with a circle of .evil rumors ; 
a wretched outcast from human society; an outlaw, judged worthy 
of death by civil and divine governments. The dead hour of mid- 
night has arrived. She hath heard no sound save 

" The owl's screech and the cricket's cry." 

Hut look at her; she hears a noise; it is the sound of approaching 
footsteps ; her sunken, keen black eyes dilate — she scarcely breathes 
— she knows that Saul has put to death all of her craft his officers 
could find, and now unknown steps are stealthily drawing near. A 
low knock is heard at her door ; calmly she opens it and a tall man, 
muffled up in his robes, enters, followed by two attendants. He 
asks in a low voice, " Bring me him up whom I shall name unto 
thee." The keen woman suspects a snare, and replies, " Thou know- 
est that Saul hath cut off those who have familiar spirits, wherefore 
then, layest thou a snare for my life, to cause me to die?" He 
assures her upon oath that he will not betray her. Her suspicions 
are allayed. She fixes her magnetic gaze uj)on the pale face of the 
man before her, whose nerves are excited to the highest degree, and 
who, having eaten nothing that day or night, is a most admirable 
subject for psychological and magnetic operation — whose mind be- 
ing wrought up to the intensest interest, his will being entirely 
submisssive to hers, what modern medium could have wished for an 
easier subject to operate upon? But mark : all is still as she gazes 
with her snaky eyes into his pale face — until the nervous and mag- 
netic union between them is formed ; and lo ! she sees all that is in 
his mind. Remember, he came there to see Samuel. Remember, 
the old man was in Saul's mind, as he last saw him, with his vener- 
able locks and mantle. Remember, he was expecting to meet him, 
and therefore the moment the magnetic union is formed, and the 
woman sees what is in Saul's mind, she exclaims, " I see Samuel ! " 
of course she did. She saw the object most prominent in his mind ; 
and then, immediately recognizing her consulter, she cries out with 
affright. At this point the mass of readers and commentators, in 
my honest judgment have made a mistake. 

They have thought that the certain evidence that Samuel really 



16 THE WITCH OF ENDOR, 

appeared, is found in the fright of the witch. I submit to you that 
this is an error ; for, remember, she was condemned to death by the 
the law of the land. Remember, she was suspicious of a snare as 
soon as she saw the three men, and would not proceed with her in- 
cantation until assured upon oath of her safety. Remember, that 
of no man on earth had she such cause to be afraid as of Saul ; for the 
law condemning witches had been a dead letter until he had put it 
terribly into execution. Remember, she herself explains the cause 
of her alarm by her exclamation — "Why hast thou deceived me, 
for thou art Saul ? " 

Her alarm, then, was not on account of the figure of Samuel 
she saw in Saul's mind, for such views her profession made her fa- 
miliar with ; but it was because her life was in jeopardy, inasmuch 
as she has been detected by the king himself. And mark further, 
that as soon as Saul again assures her of safety, you hear of no more 
alarm, but without comprehending the natural agencies at work, 
she resumes her psychological connection. Saul tremblingly asks, 
" what sawest thou ? " For, recollect, that during the whole scene, 
it is not said that he saw anything. The proof of this is found in 
the fact that he asks her, " What sawest thou ? " She did all the see- 
ing, and told him that she saw " gods ascending out of the earth." 
Now this was either a conscious lie, for there were no gods in the 
earth to come up, or the visionary effect of her own excited imagi- 
nation. Then in reply to a question of Saul, in whose excited 
mind Samuel was as he last saw him, an old man with a mantle on ; 
ignorant of this purely natural yet strange power, whereby his 
mind was all open to that of the witch, just like many now-a-days, 
was satisfied that it was a supernatural power, and so astonished 
was he that he fell down in alarm. Then commenced the conversa- 
tion between Saul and the imaginary Samuel through this medium. 

An apparent difficulty here presents itself, but it is only an ap- 
parent one. The record says, " Samuel spake to Saul." This mode 
of expression is common. It is said that " Solomon built the tem- 
ple," whereas he did not touch a stone personally. It is said that 
" Jesus made and baptized more disciples than John," whereas he 
baptized none himself; he did so by the agency of others. You 
say, " I built yonder house ;" you mean you employed others to 
build it for you. Go to a modern " spirit circle," and receive what 
purports to be communications from your mother, and they will 



'AND MODERN SPIRITISM. 17 

come through the medium; and still spiritists will say, "your 
mother says so-and-so." Then we have no difficulty in understand- 
ing, that what purported to come from Samuel, came through the 
witch medium, who, by the power of ventriloquism, easily caused 
Saul to believe that the voice was supernatural. 

In further proof of the correctness of this interpretation, I ask 
your attention to a fact, which to my own mind is perfectly conclu- 
sive. It is this — every item of information purporting to come from 
Samuel, already existed in the knoicledge and excited fears of Saul. 
Bear in mind the circumstances. Saul, nervous and deluded, believed 
Samuel was personally there, simply because the witch said she 
saw him. How she saw him I have explained. It was natural that 
Saul should conceive of Samuel, demanding why he had been 
called ; hence the question — " Why hast thou disquieted me to 
bring me up?" That the holy prophet would have used such lan- 
guage — so heathenish in its wording and purport, if he really had 
been there, is simply preposterous. But that the psychological im- 
pressions would anticipate such a rebuke from Samuel, is perfectly 
natural. And anticipating it, he utters his ready justification, 
which I beg you to remember. Having " perceived," i. e., become 
satisfied, from the account of what the witch had said she saw, 
viz : " an old man covered with a mantle," or linen ephod, such as 
the prophets wore, that he was in communication with Samuel ; 
and having anticipated the rebuke — this is his doleful answer : — " I 
am sore distressed, for the Philistines make war against me, and 
God is departed from me, and answereth me no more, neither by 
prophets nor by dreams ; therefore I have called thee, that thou 
may est make known unto me what I shall do." 

Then commenced the communications. The first was — that the 
" Lord had departed from Saul, and that therefore he ought not to 
ask aid of him." Did not Said know that? Why, he had just 
told the imaginary Samuel that God had abandoned him : that 
attempts to obtain knowledge from departed spirits had been 
expressly forbidden, he had known from his boyhood : and of his 
final rejection by Jehovah, Samuel distinctly announced to him 
before his death. See 1st Sam. xv : 23. 

The second — stated that " the Lord had taken the kingdom 
from him and given it to David." Was that news? Assuredly not, 
for Samuel had anointed David king : the people's hearts had all 
3 



18 THE WITCH OF ENDOR, 

gathered around him: Jonathan knew this fact, for he said to 
David, " I know that the Lord hath given thee the kingdom ;" and 
because Saul was well aware of this truth, he had sought assidu- 
ously to slay the Lord's anointed. 

The third — stated that the reason God had done this was 
because of Saul's conduct in relation to Amalek. It will astonish 
any one who has not critically examined the subject, that the 
words of this communication are almost precisely those addressed to 
Saul, in awful tones of retributive warning by Samuel, at their last 
interview before his death — words which had impressed themselves 
indelibly upon the guilty conscience of the treacherous monarch. 

The fourth and last— stated that in the morrow's battle, the 
Philistines would be victorious and himself and sons be slain. 
Mark the language here employed — " to-morrow thou and thy sons 
shall be with me." Would Samuel have employed such language 
if he had been there ? Why, for months before his death he would 
not allow Saul to approach him, and would he have so overlooked 
all moral distinctions as to promise him a place in heaven by his 
side ? Would he not have urged immediate repentance upon the 
guilty king, and preparation for the speedy entrance into eternity, 
which was before him ? Now I admit that this was not in his 
mind in the form of positive knowledge, as I have demonstrated 
that the facts of the other communications were ; from the nature 
of the case, it could not be. But was it not there in another form f 
Is not this the very thing he dreaded, and to avoid which he sought 
aid ? Was not this a result foreseeable to the most ordinary intel- 
ligence, under the circumstances — his own arm being unnerved — 
his courage gone — his army dispirited — his people disaffected, 
and God his enemy ? I affirm, therefore, with confidence, that this 
last communication was simply the terrific embodiment of his 
own aw fid apprehensions and torturing fear. 

Sir Walter Scott, in his learned work on " Demonology and 
Witchcraft," although holding a different theory of this matter from 
the one I am presenting, still admits the truth of my last state- 
ment, in the following language : " The defeat and death of the 
broken-spirited king was an event, which the circumstances in 
which he was placed, rendered highly probable, since he was sur- 
rounded by a superior army of the Philistines, and his character as a 
soldier, rendered it likely that he would not survive a defeat, which 



AND MODERN SPIRITISM. 19 

must involve the loss of his kingdom." And the result throws 
light upon the state of his mind. You remember that he was not 
slain by the enemy; he committed suicide, an act which he doubtless 
premeditated, for no one who understands his character, can, for a 
moment, believe that he would allow himself to be taken captive 
the inevitable consequence of a defeat which should leave him 
unslain. And these are all the communications made tn him by this 
wretched medium, who pretended to call up spirits from the " vasty 
deep." But no honest, sincere consulter of professed spirits now-a- 
days, could be more sure that he has received communications direct 
from the spirit -land, than Saul was. He was convinced, over- 
whelmed, sore afraid, and fell full length upon the earth. The 
witch got ready a meal, of which they all partook, and then the 
wretched king returned to his royal tent at Gilboa. 

At last morning's light falls upon the Hebrew mountains, and 
chases away the shadows of that dismal night. The armies meet in 
deadly combat. Victory soon perches upon the banners of Philis- 
tia. Gilboa is covered with the gory bodies of the slain. The 
mountain breeze is laden with the wails of the dying, and the air 
is rent by the victor shouts of the proud foe. A poet hath con- 
ceived of Saul at this terrible juncture, stretching his tall form 
to its utmost height, as he beholds his surviving soldiers, and 
exclaiming — 

" Away, away, degenerate Hebrews, fly, 
From Saul, nor see your monarch die. 
The hateful phantom vainly now implored, 
Unarmed my spirit and unedged my sword. 
Else, fled not Saul before the haughty foe, 
Nor on his back received the Gentile blow. 
Haste, slave, strike, strike ! the victor shall not say 
The chief of Israel was a living prey. 
Strike the sharp weapon through my mangled breast, 
One deep wound more be added to the rest. 
Coward ! this is the day, this is the hour, 
Saul not outlives his glory and his power." 

Drawing his own sword, he falls upon it; and as his life- 
blood gurgles away, and through the gathering gloom the ocean 
fullness of eternity heaves in view, his soul's emotions are thus 
interpreted ; — 



20 THE WITCH OF ENDOR, 

" Eternity ! how dark the waves that roll, 
In booming discord, on my frighted soul. 
Eternity ! how filled with wrath and gloom ; 
Creation's vast, yet never closing tomb. 
Billows that flow in awful shade and fire — 
Black, lowering horrors fierce, and flashing ire. 
Mystic and tedious, yet unshunned by me, 
Thy dismal terrors, Eternity ! " 

Then all was still. Encased in royal armor that magnificent 
form laid lifeless on the ground, enshrouded, like that of many other 
spirit consulters, in the blackness of a suicide's death. Over his 
sad fate the magnanimous David thus lamented, "How are the 
the mighty fallen ! Ye mountains of Gilboa, let there be no dew, 
neither let there be rain upon you, nor field-offerings: for there the 
shield of the mighty is vilely cast away, the shield of Saul as 
though he had not been anointed with oil. Tell it not in Gath, 
publish it not in the streets of Askelon, lest the daughters of the 
Philistines rejoice, lest the daughters of the uncircumcised triumph." 

The second object of this lecture is accomplished. You have 
before you the witch scene, and my interpretation thereof. I pass 
to my last object : which is to present some practical remarks 
deduced from both of the former. 

First — This subject throws light upon what are called "spir- 
itual manifestations " of the present day. 

Indeed, the case of the Witch of Endor and Saul is claimed 
to be one of the clear proofs that a human being can call back the 
spirits of the dead. Is it not evident that this case, at least, fails 
to support that theory ? Now in addition to the arguments al- 
ready presented, bear in mind that law of interpretation which 
requires that where any passage can be fairly explained on natural 
principles, we must not resort to a miracle for its elucidation ; and 
consider, the strength of the probability that I am correct, in the 
view of this passage I have given you. The soul of Samuel, while 
in his body and out of it, was obedient to the will of Jehovah ; 
while in its body, God was the subject of its love and obedience. 
Therefore if it had come back from the high ministries of Heaven, 
it would only have been in obedience to the will of God. Now 
look at the character of Saul. He has rejected God, and God has 
rejected him. He will not answer him "by Urim, by prophets or 
by dreams." He is black with the clotted gore of nearly an hundred 



AND MODERN SPIRITISM. 21 

murders. Think of that witch — an idolator — an outcast — an out- 
law ; and tell me is there the least probability that, to gratify Saul, 
his enemy, God would send his servant Samuel from Heaven into a 
witch's den, in response to incantations, on account of which he had 
commanded that witches should be put to death ? and send him, 
too, on the useless errand of communicating to him facts Saul 
already knew? Verily not ! If one doubt remains, hear this pass- 
age, found in 1 Chron. x: 13: "So Saul died for his transgression 
which he committed against the Lord : even against the word of 
the Lord, which he kept not; and also for ashing counsel of one 
that had a familiar spirit — to inquire of it." Again I ask, can you 
believe that the spirit of Samuel would have appeared at the bid- 
ding of a vile witch, and the request of an apostate prince ? Did 
God refuse Saul the response of his prophets ? and did a witch com- 
pel the appearance of Samuel, the chief of the prophets, notwith- 
standing? No, no ! 

The only shadow of a reason for this prevalent opinion is based 
upon the alarm the witch herself expressed, when she said she saw 
the old man with a mantle. Surely, you will never fall in that 
error again, while you remember : 

First — That Samuel was thus in Saul's mind. 

Second — That she merely saw what any clairvoyant could have 
seen, had he been in magnetic connection with Saul. 

Third — That her own language demonstrates the cause of her 
alarm. She said, " Thou art Saul : why hast thou deceived me ?" 
She was alarmed because she thought she was detected in her un- 
lawful business, by the very king who had ordered such to be put 
to death. But while to our minds, illuminated by the light of the 
nineteenth century, there is not even a probability that in this case 
the spirit of the departed returned to earth, and made communica- 
tions, still, as I have before hinted, Saul, the majestic king, was 
satisfied, convinced, that such was the case; that he had really 
received a communication from a departed spirit ; and it is possible 
that the woman herself really thought so too. For history plainly 
shows, that that strange, yet purely natural, agent, which we call 
electricity, galvanism, mesmeric influence, the nervous principle, 
the psychic force, was known to the ancients and employed by 
them ; and by many was regarded as supernatural, and therefore 
they supposed, that when, by the excitement of their own nervous 



•J '2 THE win 11 OF kndoh, 

organisations, they induced a corresponding state of nervous sensi- 
bility, that it was caused by the spirits of the dead, or other super- 
natural powers. Hence both parties were often honestly and sin- 
cerely deceived. Does not this case then, throw light upon what 
are called " spiritual manifestations " now-a-days — that portion at 
least, where the medium merely communicates to the consulter, 
with whom she is in connection, facts of which she herself is igno- 
rant, but which are all in his mind, though neither written nor 
spoken by him? And yet how many honest, sincere people there 
are, who go to a medium, and ask questions, either mentally or 
orally, in regard to matters known only to themselves, and because 
the things are either rapped out, written or spoken by the medium, 
feel just as Saul did, astonished, satisfied, convinced that they have 
had communications from the dead. 

And in regard to the remaining class of these phenomena, such 
as table moving, producing sounds and communicating matter, 
which is not in the mind of the consulter — what is the rational and 
philosophical probability in regard to them ? 

Just this. Inasmuch as a thousand things now known to be 
the result of natural influences, in past days have been believed to 
be the products of supernatural power : and especially inasmuch 
as mesmeric trances, clairvoyant developments, and psychological 
influences have been regarded in past days, as mysterious and inex- 
plicable as these phenomena now are, and as, by the light of ad- 
vancing science, they are now believed by every body to be merely 
the operations of hitherto unknown mental and physical laws, so I 
affirm that the reasonable, philosophical probability in regard to 
them is — that they are one of two things : 

They are either higher developments of now known physical 
a nd mental lams — or of others p>urely natural, yet to be discovered. 

Such was the view the soundest minds in our land held years ago. 
But how stands the case now ? The progress of scientific research 
during the last twenty years has demonstrated that all the phenom- 
ena on which spiritism bases its claims are to be traced to mundane 
sources. With this agree Dr. Carpenter, Faraday, and Mr. Crookes, 
the discoverer of the metal thallium, and Dr. Huggins, the leading 
speotrosoopist in the world, and almost the first living astronomer. 
As the case now stands every class of phenomena put forward by 
spiritists can be and has been produced by scientific experiment. 



AND MODERN SPIRITISM. 23 

In the ages past, these natural phenomena, because mysterious, 
were attributed to heathen gods; two hundred years ago, during 
the Salem witchcraft excitement, they were credited by witches 
and by other people to the devil ; now spiritists hold that the very 
same things are due to the agency of departed spirits ; while an 
advanced and advancing science traces them to natural forces. 

The monks of the dark ages accidentally found themselves 
capable of exerting what we call mesmeric influence. They did 
not know what it was, or how they produced it, any more than 
honest modern mediums know how their raps are produced : but 
like them they ascribed it to supernatural power, and thousands of 
their adherents, just like the adherents of mediums now, religiously 
believed that it was the product of supernatural agency, which 
advancing science has demonstrated to be purely natural. 

To this view I have heard but one prominent objection, namely, 
that mediums whose moral character is above reproach, unitedly as- 
sert that they do have ititercourse with the departed — that they are 
perceptibly conscious of seeing, hearing, and receiving messages 
from them, and that as consciousness is the highest possible kind ot 
testimony, they ought to be believed. To this I reply that, the 
validity of proof derived from consciousness, can only be predicated 
upon the consciousness of the mind in its normal or natural state. 
For, in many abnormal or unnatural mental states, consciousness is 
no evidence at all. The man who has the delirium tremens is per- 
fectly conscious that he sees snakes and devils, but is his conscious- 
ness any evidence of their presence ? When under psychological 
influence, persons see men with noses four feet long, and women 
with a dozen mouths ; is that consciousness any evidence of the 
existence of such monstrosities ? History will aid us on this point. 
During the fifteenth, sixteenth, and seventeenth centuries, what 
was then called necromancy, witchcraft, prevailed far more exten- 
sively over Europe than what is called spiritualism yet prevails 
over America : for it was the general, popular belief. 

During a long period, all the mediums in extensive territories 
affirmed, that they regularly attended what was called the Witches' 
Sabbath, and met many there whom they knew. And so sure were 
they of it, that when afterwards persons were placed upon their 
trial for witchcraft, they testified upon oath, that the accused had 
been present and participated in the exercises of the Witches' Sab- 



24 THE WITCH OF ENDOR, 

bath. They testified, that at those times they had seen the devil in 
person baptize novitiates, administer the sacrament to them ; that 
they then all feasted, danced and drank until cock-crowing, and then 
all returned home on the backs of demons, or astride broomsticks. 
Now these thousands of persons were honest in their belief : to them 
it was a matter of consciousness — to us a certain delusion. But how 
do I account for it, on the view presented in this lecture? Thus: 
everybody believed in witchcraft. Witches were in everybody's 
mind. Persons no sooner p>cissed out of the normal into the abnor- 
mal or psychological condition, than the universal belief in these 
spirits impressed itself upon them, and by the mental law to which I 
have referred, these impressions became embodied as visible realities, 
and they sincerely believed they were in communication with them. 

So I explain the phenomena of modern spirit intercourse. 
The medium now sits down in a circle, prepossessed with the idea of 
communicating w T ith spirits. He passes into the abnormal or clair- 
voyant state with this impression on his mind. The persons who 
compose the circle are similarly impressed, for they came there to 
obtain spiritual manifestations. Each one thinks of the spirit of 
some departed friend : and all these thoughts, by a strange but 
natural law, become impressed on the mind of the medium. And 
then he is able accurately to describe the departed, imitate their ac- 
tions, tell when and how they died, &c, in exact accordance with 
the knowledge, latent in the minds of those interested : so that the 
communications are merely " the responsive echoing of their own 
mental mechanism — the telegraphic rapping out of their own elec- 
tric-borne thought." Now you observe that I do not accuse 
mediums of trickery or deceit. I apply to them or their adherents 
no scurrilous epithets. I admit the facts they claim. I simply deny 
their inference. They infer as Saul did, that they are the pro- 
ducts of departed spirits. I affirm that they are but the workings, 
as in the case before us, of mysterious, yet purely natural, physical 
and mental laws. 

But it is said that learned men, occupying high stations, believe 
in the spirit theory. I reply that history has a parallel for this. 
What names stand higher than those of Sir Edward Coke and Sir 
Matthew Hale ? Yet both believed in the reality of witchcraft, 
and the latter presided in 1650 at trials, where persons were con- 
victed of it, and he condemned them to death. 



AND MODERN SPIRITISM. 25 

Moreover, it is alleged that the vast numbers of Spirit believ- 
ers is proof of its truthfulness. "The brains of the world," it is 
affirmed, are either avowed Spiritists or favorably inclined to its 
" beautiful principles." 

Such expressions are easily made, but not easily proven, and if 
proven would not amount to much; because "the brains of the 
world," a few years ago, more generally believed in exploded 
witchcraft, than now in Spiritism. But there is delusion about this 
matter, in proof of which I give the testimony of Mr. Tebb, an 
English Spiritist who traveled over this country in order to ascer- 
tain the facts. Judge Edmonds had said the number was between 
five and six millions: Dixon placed it at three millions : Warren 
Chase, at eight millions; other parties at ten or eleven millions. 
But Mr. Tebb, after a long and patient investigation, decided, 
that " including the children of believers, the irhole number in the 
United States, is <d>o>d six hundred and sixty thousand" A mighty 
falling off is this, from the extravagant assertions of heated parti- 
sans. Over against this I take the liberty, simply as matter of in- 
formation, of stating the statistics of our own denomination, which 
is only one of a magnificent galaxy of Christian denominations, 
each of which is gloriously enlarging: "The Baptist Year Book " 
for 1872 gives the following facts : 

Xumber of church members in the United States, 1,689,000: 
of churches, 18,000 ; ordained ministers, 12,000 : gain, during 1871, 
22 Associations ; 69,698 church members; 1195 preachers y aver- 
aging two churches, three ministers, and one hundred and ninety 
new members for each d<iy in the year. And I am satisfied that 
similar and perhaps even greater progress has been made by other 
evangelical denominations. Surely, some at least, of " the brains 
of the world " must be outside of spiritism ! 

Doubtless, it has made very considerable progress, but why 
should it not ? Mormonism has made prodigious advance, and ex- 
pects soon to see the world at its feet. There are multitudes of 
people who have no settled convictions, who from different causes 
have become prejudiced against Christianity, and are utterly igno- 
rant of even its first principles, and therefore, prepared to welcome 
any system which shall rival it. There are large numbers of back- 
sliders, church members who have itching ears, and are regularly 
carried away by every new " ism " which appears, and besides 
4 



26 THE WITCH OF ENDOR, 

these there are hosts of people who are constitutionally supersti- 
tious — revel in the marvelous — to whom it is as natural as it is to 
breathe, to believe in ghosts, and refer everything which is inexpli- 
cable to them, to " Spirit manifestations." 

Moreover, what is the Spiritism of to-day ? Not a mere belief 
in the " possibility " of intercourse of the dead with the living ; 
nay, that is only the plausible nucleus, around which has gathered 
nearly all of the scepticism and unbelief, disaffection and other 
antagonisms to Christianity, insomuch that it has come to pass that 
in it, the church of God now finds its open and only avowed antag- 
onist breathing out sneers and bitter invectives. I pause to ask 
what has become of "mesmerism," "clairvoyance," "biology," 
"psychology," "magnetism," and other "isms" which were so 
popular a short time ago ? We hear no more of them : Spiritism 
has swallowed them all : appropriates their operations to itself, 
and claims as its own, all their wonders ! When I take these facts 
into the account, I am surprised that such a comparative few are 
enrolled in its wide stretched ranks. It has been well remarked 
that " the philosophic Shakespeare pictures only the strongly 
excited as seeing and hearing ghosts, nervous excitement gradu- 
ally being aroused in mind after mind, until many see the same." 
The majority of human beings have always shown this tendency. 

I feel the force of an inquiry, which I doubt not, has arisen in 
your mind. It is this : 

Admitting, what I do, as to the reality of much of the so called 
"spirit phenomena," why do not all seek for knowledge through 
their agency ? Why do so many of the best, most stable portions 
of the community stand aloof, and refuse to countenance what is in 
this age called Spiritualism ; in other ages under other forms — 
necromancy, witchcraft ? 

Bear me witness, now, that I do not apply the opprobious term, 
witch, to a modern medium. I do no such thing. Some of them 
are my personal friends, whose characters I respect, whose friend- 
ship I prize, and whose feelings I would not unnecessarily injure; 
and I feel conscious that nearly twenty-nine years residence in this 
city has convinced them that I am charitable in my feelings, and 
that I am kindly honorable to those who differ from me in their 
views. I beg you to observe that I do not say that modern 
mediums, in their social or moral characters, are for a moment to 



AND MODERN SPIRITISM. 27 

be classified with those wicked ones of old. All I say is, that it 
is my own conviction that one of the agencies employed by the 
woman of Endor and others of her class, was the same mesmeric 
or nervous principle, inhering as a natural element in certain 
conditions of the body and mind ; an element which, traceable 
through all history in varied developments, call it spiritual 
influence if you will, for it certainly is intermediate between 
ordinary mind and matter, is the cause of those manifestations 
which they honestly think are caused by departed spirits. But 
then the question returns — " Why are they to be deplored?" I 
answer you honestly and candidly. Because the spiritists are 
mistaken in supposing that the phenomena they witness are 
new, whereas, even our own country has been the scene of far 
stranger events. Consult Mather's Magnalia, Book 6, pp. 69-70, 
and you will find, that in the days of New England witchcraft, 
mysterious rappings were heard — scratchings on bedsteads — drum- 
ming on boards — voices — a frying-pan rang so loud that it was heard 
an hundred yards distant — sounds of steps, and clattering of chairs 
were heard in empty rooms — ignorant men spake in various lan- 
guages — one little girl argued concerning death with paraphrases 
on the thirty-first Psalm which amazed the people — they spoke 
Hebrew and Greek — and the mediums while thus doing closed their 
eyes — their frames were stiff — one person was said to have been 
drawn up by unseen power to the ceiling — violent convulsions, twitch- 
ing of the muscles — oscillation of the body were the accompaniments. 

And what is remarkable in the analogy, Bancroft quotes from 
the diary of Mather this entry made after the witchcraft excite- 
ment, by which he was carried away, had died out : " I had tempta- 
tions to Atheistn, and to the abandonment of all religion as a delu- 
sion." Who can wonder at this ? Similar results from yielding to 
such excitements strew the world's history. Such " wax worse and 
worse, deceiving and being deceived." 

Read that chapter of American History, and you will see that 
when the nightmare of the delusion passed away, the delivered 
people cried : 

" See ! they're gone. 

The earth has bubbles, as the waters have 
And these were some of them ; they vanished 
Into air, and what seemed corporeal, 
Melted, as breath into the wind." 



i8 the wrrcH of ehtdor, 

They are mistaken, as Saul was, and the world has always 
been, in ascribing whatever was strange and to them inexplicable, 
to supernatural power* ; whereas, advancing science has demon- 
strated that there are mysterious laws in our complex nature not yet 
fully understood, but which are amply adequate to account for all 
that has been seen or heard. Moreover, they make a sad mistake 
in arguing that because the Bible records instances of spiritual 
communications to men, that in this they find a probability in favor 
of their theory. But what communications are thus recorded ? 
Those of angels sent by God on important errands, not the spirits 
of the departed. 

Oh, I have one dear boy whose body now reposes in the grave, 
and whose darling soul is in heaven, and from the depths of a 
stricken heart I say, let no one attempt to call him from the bosom 
of Jesus ; nay, I say of him as David said of his boy, " I shall go 
to him, he shall not return to me." 

A fact recorded in 2 Chron. xxi : 12 has been used to prove 
that a communication has been received from a departed spirit. 
The record does not declare that the " writing " which came from 
Elijah to Jehoram was sent by him after his translation. 

The books of Chronicles are a continuation of the Jewish his- 
tory, and contain withal historic, facts not given in the books of 
Samuel and Kings, though synchronous with these. By reference to 
2 Kings i : 17, it will be seen that Elijah lived at the same time as 
Jehoram, and in the absence of any statement to the contrary we are 
to conclude by every rule of historic interpretation, that the " writ- 
ing," or letter from Elijah to Jehoram was sent while the former 
was yet on the earth. 

And nothing is plainer than that the scriptures teach, that 
Angels are a distinct order of intelligences. It has been thought 
that at least two passages favored the theory of communications 
from the spirits of the departed dead to the living. These are 
found in Rev. xix : 9-10 and xxji : 8-9; but the correct rendering of 
these verses gives no such meaning. The being who appeared is 
stated to have been an " Angel," chap, xxii : 8. Now, the proof 
that angels are not disembodied human spirits, is found in Hebrews 
xii : 22-23, where Paul classifies the " innumerable company of 
angels" and " the spirits of just men made perfect" as different 
orders of spiritual existences. This was one of the former, and the 



AND MODERN SPIRITISM. 29 

true rendering of his words is — " I am thy fellow servant ; " that 
is, I am engaged in serving God just as you are; " and of thy breth- 
ren, the Prophets ; " that is, I am also a fellow servant of thy breth- 
ren, the prophets. And like a true angel he directed attention 
away from himself, by saying " worship God," and as God's angels 
ever did, before this department of their services closed, at the 
completion of Revelation, and the coming of the Holy Spirit to 
teach, illuminate and guide our souls — this angel bore his witness 
to our adorable Christ, by affirming that "the testimony of Jesus is 
the spirit of prophecy.''' 1 

We oppose them, because, believing as we do from history and 
from science, that what is seen and heard is the result of a high 
state of nervous and magnetic excitement, it is highly injurious to 
the physical constitution. Remember, your mediums are generally 
young girls, or highly excitable women, or, what is more pitiable, 
nervous men. Remember, that the more they attend circles where, 
in silence, this nervous magnetic principle is excited, the more de- 
ranged their nervous organizations become ; until, not unfrequent- 
ly, wildness and even insanity is the result. It is dangerous to ex- 
periment with our nervous energy. We oppose them because we 
are forbidden to seek knowledge " from such sources." — Isaiah viii: 
19; Deut. xviii : 10, 11, 12. Why? 

It is not thus to be obtained. It is a significant fact that all 
the literature of spiritism has not added a new thought to the 
world of mind. One of the ablest thinkers, calmest investigators 
and best writers in America — I refer to Mr. Ripley of the New 
York Tribune, who is familiarly acquainted with the phenomena 
and literature of Spiritism — in a withering review of Mr. Owen's 
last book, wrote the following as his convictions : " As illustra- 
tions of religious truth they (spirit communications) can never take 
the place of oracles of old ; as fictions of the imagination they are 
inferior to the creations of romance ; and as expositions of scientific 
facts they are a folly and a snare. The hope of gaining increase 
of knowledge from such glamour is no less absurd than to study the 
principles of motion in the mysteries of the Chinese puzzle.''' 1 Mr. 
Owen himself, in that very book says " that exclusive devotion to 
spiritual influences produces a vague and heavy literature in which 
common sense has no parV 

Moreover, Spiritism is now chiefly employed in destroying con- 
fidence in the Bible, and promulgating exploded heresies. 



BO THE WITCH OF ENDOR, 

I am aware that a great many good people, honest people, do 
not believe this. They hear Spiritists proclaiming that they love 
the Bible "a thousand times" more than they did when they pro- 
fessed religion. But, what next ? You hear from the same lips 
the most bitter sarcasms — the fiercest denunciations — the keenest 
ridicule — the most strenuous denials — of portions of the same 
Bible. You hear vauntingly proclaimed, as if they were new, the 
charges made by infidels, ages agone, against the Scriptures, which 
have been triumphantly answered a thousand times. 

Moreover, we oppose Spiritism because it is becoming, in my 
judgment, the fruitful source of other errors. I believe that 
" Free-loveism " is simply Spiritism gone to seed. What is that? 
It is the doctrine of which Victoria Woodhull is the leading expo- 
nent and advocate. She declared it, not when she presided in this 
city, over " The National Convention " of Spiritists, but in a pub- 
lic meeting in New York, where she affirmed, — " Yes, I am a free 
lover ! I believe I have an inalienable right to change my husband 
every day, if I like. I trust I am understood, for I mean what I 
say, and I say what I mean." 

Now, I do not say that all Spiritists are free-lovers. I know 
they are not. Many of them despise this doctrine as much as we 
do. But 1 do say that the leading free-lovers are Spiritists. And 
until Spiritism excludes these people — as churches exclude its here- 
tics, fallen ministers and members — it will be held responsible for 
their doctrine, and it ought to be Is it not remarkable that the 
Bible foretells exactly these times, people and doctrines f 

I quote 1 Timothy iv : 1, 2, 3. " Now, the spirit speaketh 
expressly, that in the latter times some shall depart from the faith, 
giving heed to seducing spirits and doctrines of devils, speaking lies 
in hypocrisy, having their consciences seared with a hot iron, for- 
bidding to marry ! ! ! " 

This "ism" has lately been loudly both decrying and praising 
the Bible. Now, the Bible says, " If any man lack wisdom let him 
ask of God, who giveth liberally and upbraideth not." Spiritism 
directs us, in opposition, to seek it of disembodied spirits. Christi- 
anity holds up the Lord Jesus Christ as the great Revealer of God 
and duty to man. Spiritism degrades him to the plane occupied 
by thousands of other mediums, and then disbelieves his testimony 
regarding himself, when he declares, "All power is given to me in 



AND MODERN SPffilTISM. 31 

Heaven and in earth" "All things are delivered unto me of my 
Father" " That all men should honor the Son, even as they honor 
the Father" "All judgment is committed unto the Son" "And I, 
if I be lifted up, will draw all men unto me," " Come unto me all ye 
that labor and are heavy laden" Spiritism ignores the Holy 
Spirit; of whom the Lord Jesus said. "I will pray the Father, 
and He shall give you another Comforter, that he may abide with 
you for ever ;" " He shall teach you all things, and bring to your 
remembrance whatsoever I have said unto you." He is called "the 
Spirit of Truth, whom the world cannot receive, because it seeth 
Him not, neither knoweth Him ; but ye know Him, because He 
dwelleth in you, and shall be in you." "He will guide you into all 
truth." Here is the genuine Spiritualism of the Bible. O, that 
men would seek the Divine Spirit, His illumination, His guidance, 
consolations in their sorrows, directions in their perplexities ! Did 
not the Lord say, " If ye, then, being evil, know how to give good 
gifts unto your children, hoio much more shall your Heavenly 
Father give the Holy Spirit to them that ask Him." 

Spiritism practically ignores prayer to God, one of whose 
sweetest titles is — " Hearer of Prayer." It substitutes in place 
of it, invocations to departed human spirits, the most of whose 
so-called communications demonstrate that instead of "progressing" 
they have retrograded in sense, in taste and in ability. Mr. Gard- 
ner, one of its leaders and ablest advocates, publicly declared in "the 
National Convention," held in this city, that he " wanted no more 
praying to Jupiter, Josh, Jehovah, or any other imaginary God." 

Finally it does no practical good. What hospital or asylum 
for the poor, sick or degraded, has it founded ? where are the 
drunkards it has reformed? the degraded it has elevated? the igno- 
rant it has instructed ? where are the families it has made holier, 
happier, more benevolent and useful ? Are not its energies direc- 
ted not against the rampant vices of our city, bat against our Bible, 
our churches, our ministers, our Christianity? Is it not forever 
arguing, debating, contending, instead of preaching " Glory to God 
in the highest, on earth peace and good will to men," and laboring 
to make men purer, better, more charitable, and more beneficent ? 
Is not its animus arrogant, pretentious, illiberal, denunciatory, fierce? 
I affirm that it has made no good man or woman better ; and that 
it has made many others more conceited, more self-complacent, 



32 THE WITCH OF ENDOR, 

more uncharitable towards those who differ from them, than ever 
they were before. It loudly professes liberality, and yet is most 
intolerant, illiberal and bigoted itself. "By their fruits ye shall 
know them ; do men gather grapes of thorns ? or figs of thistles ? 
Even so, every good tree bringeth forth good fruit, and every evil 
tree bringeth forth evil fruit.'''' 

Tell me honestly whether true science, developing the deep 
principles of nature, which is God's elder scripture, does not sup- 
ply all our material wants ? Tell me honestly and truly, ye who 
know what there is — for many there are who do not — in spiritual 
Christianity, genuine Bible religion, God's later scripture, what 
hope, what fear, what desire, what want, what yearning of our soul 
it does not supply, in its sublime revealments of God, of man, of 
law, of gospel, of time, of eternity ? 

O Bible Christianity! sure word of prophecy — lamp of our 
feet — guide of our way — illuminator of our reason and of the great 
mysteries of Providence and eternity : blessed Christianity ! sealed 
by the blood of the Son of God, attested by genuine miracles, sig- 
nets of the Almighty — confirmed by the testimony of millions of 
bleeding martyrs and the history of eighteen centuries: precious 
Christianity! thou soother of human sorrows; thou support 
when all else fails ; guide of wayward youth ; staff of tottering 
age; victor over death ; opener of Heaven, with the pious of earth 
and the ransomed of glory, I bow my soul before thee in humility, 
in awe, in thanksgiving ; for thou art the hope of humanity, the 
originator of all noble reforms and generous charities. Thou art 
our sun and all other lights 

" Lead but to bewilder, and dazzle to blind." 

Thou art our rock, and all is sea beside. It is the boast of spirit- 
ism that the numbers of professors of religion are decreasing ; that 
in a few years the Bible will be merely an antiquated relic of the 
past ; that Christian churches will be broken up, Christian sanctu- 
aries converted into halls tor exhibitions. Its leaders at least are 
resolved that if these results are not reached, it shall not be their 
fault. What awaits us in this regard in the future I know not. 
That Christianity is to be attacked more fiercely than ever before, 
that there will be a great falling off of nominal professors, that 
the Christian church will be sifted — the prophecies of my Bible 



and modern BPrcrnsM. 33 

assure me. For aught I know, Christianity may again, as in the 
past, suffer a temporary defeat, its true followers suffer bitter per- 
secutions, and error seem to have the ascendancy. But I do know 
that 

•' Truth, crushed to earth, shall rise again ; 
The eternal rears of God are her- 

I do know that the once crucified but now glorified Jesus, the 
friend of the poor, the needy, the oppressed of all mankind, on 
whose immaculate brow triumphant error once wreathed the crown 
of thorns, shall yet wear the resplendent crown of all the earth — 
shall see of the travail of his soul in a regenerated humanity, a 
redeemed world, and be satisfied. I do know, that though I myself 
mav apostatize, though all professors may turn their backs on true 
religion, and wander after every "ism" that may start up and draw 
its thousands after it, that still "He shall have a seed to serve 
Him " ; that still in this very world in whose soil His gory cross 
was planted, whose air was vocal with His death-groans ! yea, this 
earth, the scene of His ignominy, shall yet be the theatre of the 
glory of His conquering grace ; and as it revolves in its orbit, shall 
send up to the throne of the God of the Bible, anthems of praise 
loud as seven thunders, and melodious as the choruses of eternity- 
trained angels. 

One thing is certain, as Milton has beautifully said, in his 
Christmas Hymn — 

" The oracles are dumb ; 

No voice or hideous hum 
Runs through the arched roof in words deceiving. 

Apollo from his shrine, 

Can no more divine 
With hollow shriek the steep of Delphos leaving : 

Xo nightly trance or breathed spell 

Inspires the pale-eyed priests from the prophetic cell." 

The heathen oracle is no more, the witchcraft of past days is 
no more — in that form ; delusions which have beclouded the minds 
of men are fast disappearing before true science and true religion, 
but "Beware lest any man spoil you, through philosophy and vain 
deceit, after the traditions of men and the rudiments of the world, 
and not after Christ.'' 



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